The Bare-Bones Instructions to

Mindfulness of Breathing
Taken from the Anapanasati Sutta #118 in the
Majjhima Nikaya
The gift of dhamma excels all other gifts
by Ven. Bhante Vimalaramsi, (bhantevimalaramsi@juno.com)
Dhamma Sukha Meditation Center
www.dhammasukha.org
Introduction
This booklet is written to beginner meditators as well as for those who are
more practiced in meditation. The author is taking the instructions given in
the oldest of the original discourses [suttas] still in existence today. They may
seem a little dierent from other instructions that you have been given or
read in the past. But, rest assured, these instructions are what the Buddha
taught over 2500 years ago.
These instructions include The Four Foundations of Mindfulness (in Pali
this is called Satipatthana), that is Mindfulness of the Body, Mindfulness of
Feeling, Mindfulness of Mind, and Mindfulness of Dhammas. By practicing
these meditation instructions given by the Buddha in this sutta, the medi-
tator will naturally experience the meditation stages called Jhana (This is a
Pali word that means a level or stage of meditation).
According to the original teaches of the Buddha, the Four Foundations
of Mindfulness and The Mindfulness of Breathing suttas are intimately
intertwined and dependent on each other. So, when the meditator practices
in this way, can then gain the insight, wisdom, tranquility and equanimity
needed to experience the ultimate goal of awakening called, Nibbana.
What is meditation?
Meditation is one of those kinds of words that we all hear and it seems to
have dierent meanings for dierent people. When asked, some people may
practice meditation but, they cant explain exactly what it is they do. So
here is a denition of meditation that agrees with the Buddhas instructions.
Meditation is the skill in watching how mind moves. By this I mean,
when mind is very happy, peaceful and calm then all of a sudden something
happens and mind becomes sad, or anxious, or angry, How did that hap-
pen? How did mind move from the happiness, peacefulness and calm to
iv Introduction
becoming sad, anxious or angry? Meditation is being able to watch how this
happens, and then how to let go, without getting sad, anxious, or angry.
Meditation is the art of observation and relaxing.
Commentaries
The instructions given here may seem dierent from what may be taught
elsewhere. The reason is that over the years many scholars have written
about meditation. These writings are called commentaries.
These commentaries are often written by people who have never practiced
meditation, but have studied exclusively. They didnt write about their own
direct experiential knowledge from practicing meditation, but would talk to
people who practiced many dierent types of meditation and copied what
was reported to them. These commentaries may have been very convincing
to the scholars, but when anyone compares them against what is taught in
the original texts, they can see a very big dierence in the instructions.
Sometimes the commentaries completely leave out whole sections of the
instructions and sometimes they just go out on their own and add what
another style of meditation they think works, then gives them as the proper
instructions, as if they were given from the Buddha.
Please understand that all styles of meditation are of real benet to any-
one who practices regularly. But consider that just like looking at a map, all
roads dont lead to the same place. (there are many dierent roads that may
be taken, but they may not get to the desired destination.) In the same way,
when we go back to the discourses given by the Buddha there is a map that
leads directly to the cessation of all suering, when we follow it closely.
This is the reason that the author has taken the time and energy to go
back to the original discourses [suttas] to understand and practice meditation
in the way that was originally taught. Which was painstakingly researched
by direct experience and studied for many, many years.
Psychotherapy and Buddhist Meditation
Western psychology and psychotherapy diers from Buddhist meditation and
awareness in very subtle but obvious ways. This is not to say that western
psychology and psychotherapy are wrong and Buddhist meditation is right.
v
They both have their advantages and uses but the end results are quite
dierent. The roads on the map are dierent and lead to dierent results.
Western psychology and psychotherapy takes a person suering from mental
imbalances and shows them how to live in a more balanced way. Buddhist
meditation takes a mentally balanced person and shows them how to be fully
awake, truly happy and free from all suering.
Psychology and psychotherapy deals entirely with thoughts and feelings,
then spends time analyzing them. The therapist helps the client to get in-
volved with the identication and content of the feelings or emotions. This
is when the psychologist talks about making the ego healthy.
Whereas, in Buddhism we learn to see how the experiences we have are
nothing more than an ever-changing process (called dependent origina-
tion). We learn that getting involved with these thoughts and feelings per-
sonally, or taking them to be me or mine, is the cause of great unhappiness
and suering. The ultimate goal of the Buddhas teachings is to show us how
to let go of any ideas about there being a permanent self or ego that con-
trols everything. The Buddhist meditator learns to see all things in life as be-
ing simply part of a process (dependent origination) that is ever-changing
(anicca), painful (dukkha) and impersonal (anatta).
Why versus How
The goals of western psychology and psychotherapy and Buddhist meditation
work at solving the human conditions of suering, but they are quite unique
and have extremely dierent end results. They both teach a person to become
more aware of thoughts and feelings, but as you can see their perspectives
are quite dierent.
In other words, western psychology and psychotherapy places its focus on
observing past experiences and analyzes these experiences to nd out WHY
it occurred. Then it shows a person how to live a healthy life by dealing
with these past occurrences. The therapist helps to teach an unbalanced
person to experience life in a more balanced or regular way. Buddhism, on
the other hand, puts its focus on observing experience and seeing how
the whole process of experience occurs through seeing dependent origination
and teaches us to understand that it is an impersonal evolution. The key to
Buddhist teachings deals with HOW this process works. Whereas, western
vi Introduction
psychology deals with why these things come up. Which is dealing mostly
with concepts and the reasons for their appearing.
Buddhism shows how to develop our mind with pure, coherent awareness
and observation of every process (experience) as it arises and teaches us
to understand how to see more clearly. This is dealing directly with the
reality of observing exactly how things arise in the present moment. So
the Buddhas teachings are seen only as an impersonal process and not to
falsely identify with or get overly involved with this process by thinking
about it. The Buddha teaches us to see this whole experience and let go,
relax, then gently re-direct our attention back to the breath and relaxing,
without getting involved with and wrongly identifying with the content of
those thoughts and feelings. Or we could say, we learn to see everything as
an impersonal experience to be seen, not to get involved with or take this
process as being a personal self or ego.
These two dierent types of perspective have dierent goals and objec-
tives. Their separate approaches can bring happiness and balance into our
life. The Buddhist approach tends to go beyond ordinary types of awareness
and it leads us to see how to let go of all ego-identication so we can truly
see and experience the ultimate goal, which is the complete cessation of all
suering.
When a person takes the time and energy to practice meditation in this
way, they will begin to see and understand for themselves just why the Bud-
dhas path is such an amazing way of experiencing the world around them.
The Buddha proclaimed that We are the Happy Ones . Doing the medi-
tation that is written in this booklet, you will see why for yourself.
Anapanasati Sutta
The actual instructions given in the discourse called The Anapanasati Sutta
are only one paragraph long but the explanation will take a bit more space.
These instructions are word for word, letter for letter repeated in other dis-
courses [suttas] as well. For example, they are in the The Four Foundations
of Mindfulness [Satipatthana Sutta] and the Mindfulness of the Body
[Kayagatasati Sutta] discourses as well, to name just a couple.
As you read these instructions and give them a try, you will begin to see
and understand how mind works, which is a very exciting and fun experience.
Also, if you have practiced other styles of meditation, you will notice that
vii
things like headaches, vertigo, or ringing in the ears, wont occur anymore.
This meditation practice is not only about sitting as still as a statue and
doing a quiet type of meditation but it is very helpful in all daily activities
that we have to do during our everyday lives.
Please follow these instructions as closely as possible for the best results
and progress. Also, it is best to do only one meditation at a time, because
mind is ckle and will jump around when there are dierent types of medita-
tion being practiced at the same time. It can become confusing as to which
meditation to practice then the meditator tries doing one type and when it
doesnt seem right the meditator jumps to another type of meditation, as a
result, they wind up not doing any real meditation at all.
So, please prepare yourself for a very pleasant journey to the cessation of
suering.
Maha-Metta always, From
Bhante Vimalaramsi
Dhamma Sukha Meditation Center
Arcadia. MO. 63621
Dec.2003 Current Era
Dec. 2547 Buddhist Era
Meditation Instructions
Namo Tassa Bhagavato Arahato Samma Sambuddhassa
There will be some Pali words introduced into this instruction and the
author will try to make these words understandable in English for the readers.
This discourse is taken from the Anapanasati Sutta, Anapana is a
Pali word meaning in breathing and out breathing. Sati means mindfulness,
watchfulness or observation power. So, the meaning of anapanasati means
watchfulness of the in breathing and out breathing. The Pali word Sutta
means thread. So whenever we see the word sutta it is another thread that
is woven with other suttas and together they make a very beautiful cloth
of Dhamma [many people use the Sanskrit word Dharma, instead. they
have exactly the same meaning but the author prefers to use the Pali pro-
nunciation] Dhamma is another Pali word that has many dierent meanings
some of which are truth, the way things are, the Buddhas teachings, the true
nature of things, etc.
This sutta [thread] is taken from the The Anapanasati Sutta and will
be given in bold letters and underlined. There will be an explanation given
in regular type after each section.
16] And how, monks, is mindfulness of breathing de-
veloped and cultivated, so that it is of great fruit and
great benet?
17] Here a monk, gone to the forest or to the root
of a tree or to an empty hut, sits down; having folded
his legs crosswise, set his body erect, and establishes
mindfulness in front of him, ever mindful he breathes
in, mindful he breathes out.
2 Meditation Instructions
These are the preparatory stages of the meditation. It basically means for
the meditator to nd a quiet place to sit with little or no distractions. Turn
o the TV, radio or telephone and nd a place that has very few noises which
will pull you away from the sitting. For the beginning meditator noises can
turn into a big distraction and can pull ones attention away from watching
the breath and relaxing. After the meditator becomes more familiar with this
practice, noises wont really be a bother anymore. They just become a part
of the meditation practice.
The next part says to sit with the legs folded crosswise. But the author
has found that many people in this country are not used to sitting on the
oor with their legs crossed. When they try, it can cause a lot of pain to arise.
The meditator can sit on a cushion or if they prefer they can sit on a chair [as
long as they dont lean into the back rest]. Some meditation teachers want
their students to sit in what is called a full or half lotus position, but it
really isnt necessary. There is no magic in sitting on the oor and twisting
the legs into a pretzel. A comfortable sitting posture where the legs dont go
to sleep is best.
The reason that the Buddha recommended sitting on the oor is at the
time he was alive they didnt use chairs, so everyone sat on the oor and
they were used to it. But, in our culture, we hardly ever sit on the oor,
so our bodies are not used to it. Also, it may take quite a long time to
become used to sitting on the oor in a comfortable way. It can even be a
painful experience for a long time before the legs get limber enough to be
comfortable.
It is the meditators choice whether they sit on the oor or not. When
sitting in meditation it is best to sit with the back nicely straight, with one
vertebrae stacked on the other. Please dont sit in a rigid way where the
back is overly straight as this can cause unnecessary pain and back problems
to arise. Contrary to what many people think, pain is not the point of the
meditation and nothing is further from the truth. Watching mind move and
seeing how it goes from one thing to another is what meditation is all about.
Please sit with the legs in a comfortable position and have the back nicely
straight.
Now is when the actual instructions begin.
3
18] Breathing in long, he understands: I breathe in
long; or breathing out long, he understands: I breathe
out long: Breathing in short, he understands: I breathe
in short; breathing out short, he understands: I breathe
out short.
The key words here are He understands, it doesnt say anything about
placing your attention on the nostril tip or the abdomen. The instructions
dont say to count the breaths, nor do they say anything about following the
breath around in the body from the nostril tip to the throat to the lungs to
the abdomen and back again. The instructions simply say to understand
what the breath is doing in the present moment, They never mention focusing
ones attention in any one place. All that these instructions say is the He/she
understands when they breathe in and out long or short. So where does one
put their attention? The answer is One Understands when breath is long or
short, they understand when breath is ne or coarse, they understand when
breath is fast or slow. In other words the meditator knows what the breath is
doing in the present moment. The meditator doesnt need to focus on any one
place or follow it from one place to another. They only have to understand
the general characteristics of what the breath is doing. Let us continue on:
He trains thus: I shall breathe in experiencing the
whole body; He trains thus: I shall breathe out experi-
encing the whole body. He trains thus: I shall breathe
in tranquilizing the bodily formation: he trains thus: I
shall breathe out tranquilizing the bodily formation.
Now, we get to the part where the real instructions abide. When the
instructions says He trains thus the meditator begins to train their mind
to become more observant, so they see their whole physical body on the in
breath and out breath. The meditator NEVER tries to control their breath
in any way! They just let body breathe naturally. They notice where body
has tightness or tension in it. On the in breath notice when there is tightness
in the muscle of the shoulders or back or hands, etc. And do the same on the
out breath.
This, is the most important part of the meditation and that is to relax
those tight muscles consciously and do this on the in breath and the out
breath.
4 Meditation Instructions
An interesting observation about the people in this country is, that they
think the whole body starts at the neck then goes down, while from the neck
up is a part of mind. This is a wrong perception that needs to be addressed.
The whole body starts at the top of the head and goes down from there.
When noticing any tightness or tension, the rst place that needs to be
observed is in the head. Every thought, every movement of mind begins with
a subtle tightness or tension arising in the head. Meditators need to be aware
of this and relax on the in breath and relax on the out breath. The meditator
uses the breath as a reminder to relax.
Smiling
Once the meditator begins to meditate, rst softly close the eyes, then put
a little smile in the mind, a little smile in the eyes, even though the eyes are
closed, put a little smile on the lips and a smile in the heart.
Having a smile is a very important part of the meditation! There have
been some studies done on the corners of the mouth. When the corners of
the mouth go down, mind has a tendency to be heavy, rigid and unhappy.
So at that time, mind tends to be sluggish and can become sti and it moves
very slowly. But when the corners of the mouth go up mind tends to be
happy and have uplifting thoughts. Then mind tends to be lighter and more
uid in watching. Joy is one of the enlightenment factors and smiling leads
the meditator to this joy. Just look at a good Buddha image and see the
smile. The artist is showing us that this should be a joyful experience. This
is denitely a smiling meditation!
On the in-breath, relax the tightness in the body [especially the head]...
smile. On the out-breath... relax... smile... in-breath... relax... smile... out-
breath... relax.. smile. When relaxing feel mind kind of open up and expand,
like a hand does when it opens up after it was holding onto something, then,
at that time, mind becomes very calm and clear. It is like mind takes a tiny
step down from where it was. This open calm mind has no thoughts in it,
there is only a pure awareness, that is exceptionally alert and bright. The
meditator stays with the breath and relaxing as much as possible, without
grabbing onto or trying to control anything. Just observe, and relax. This is
the simplest and most fun meditation to practice, that the author has ever
seen or experienced.
5
Arising thoughts
Many people think that when they are meditating, mind is not supposed
to have thoughts in it. But this is not the case. Especially at the beginning
mind will run all over the place and think about this and think about that.
AND that is alright!
Thoughts are not the enemy to push down, stop or ght with. Thoughts
are just thoughts, so the meditator treats them simply as a small distraction
and when the meditator notices that mind is thinking about this or that,
they just let go of those thoughts, even if mind thinks that these thoughts
are important. Let them go , relax the subtle tightness caused by the
thoughts and softly redirect the attention back to the breath and relaxing
again.
At rst the meditator may not notice that mind has gone away for a long
time, but as soon as they have noticed they let go, relax and redirect mind
back to the meditation object (the breath, relaxing and smiling). There is no
need to criticize or condemn oneself, at all. This is a part of training ones
awareness and it can be a fun part of the meditation when not taken too
seriously. It is alright to have fun and make the meditation a part of a game.
Smile!
Body movement
When the meditator begins to sit they must not move any part of there
body at all. Please dont wiggle the ngers or toes, dont sway the body,
dont scratch, dont shift the body, dont rub, dont change your posture, for
any reason. Please sit as still as a Buddha image or big rock that is stuck in
the ground. You can move as much as they do.
When sitting like this there may be some sensations that arise, like an
itch, a tickle in the throat, a sneeze, heat, vibration, or even pain. Please
remember that you cant move at all! So what to do? First, notice that
the impulse to make the sensation go away is very strong and your mind
will begin to think about it. These thoughts sound something like this, I
wish that this would stop!, I hate this feeling, Why doesnt this just go
away and stop bothering me!, I want this to leave me alone!, But the
instructions say that I cant move!, or Oh, what torture!.
The rst thing that the meditator will observe is the thoughts about
6 Meditation Instructions
the sensation. The meditator will see that the more one tries to control the
sensation with their thoughts, the bigger and more intense that sensation
becomes. The instructions tell us, to let go of the thoughts and then to
notice that there is a subtle tightness in the head and in ones mind, so then
relax.
Next the meditator will notice that there is a tight mental st wrapped
around that sensation, one lets the sensation be there without any resistance
at all. The truth [dhamma] of the present moment is, when a sensation arises,
It is there ! If the meditator tries to ght that sensation, or they try to control
that sensation in any way, or they try to make that sensation go away, as a
result, it gets bigger and more intense.
Allowing sensations to be
The meditator learns through this training of themselves, to allow that sen-
sation to be there. One learns to open up that tight mental st and allow the
sensation to be and do whatever it wants to do. It is only a sensation and it
is alright for that sensation to be there. It has to be alright, why? Because
that is the truth! Anytime one tries to ght with the truth or control the
truth or make the truth be they way they want it to be, it causes more and
more suering.
The meditator simply allows the sensation to be there and to oat like
a bubble oating in the wind. When the wind blows from one direction the
bubble goes in the same direction and when the wind changes and blows
in another direction the bubble goes in that direction. The bubble has no
resistance at all it just oats around wherever it will. So in the same way,
the meditator allows the sensation to oat wherever it will. This meditation
is about watching the movements of mind.
Meditation is learning how to lovingly accept whatever it is that arises
in the present moment and allow it to be there without any resistance at
all. Now, the meditator notices a kind of subtle and sometimes not so subtle
tightness or tension in their body, especially in the head, relax and smile.
Now they feel mind relax and kind of expand then open up and next mind
seems to take a little step down and it becomes calm.
At that time, mind becomes very clear and alert, there are no thoughts
in mind so it becomes pure. Now the meditator will please redirect their
attention back to the breath, relax and smile again. Of course, the nature
7
of these kinds of sensations is that they dont go away right away. So mind
may get pulled back to that sensation again and the meditator does the same
thing again. No matter how many times mind gets pulled away, the process
is always the same. First let go of the thought... relax... smile, next let go of
that tight mental st wrapped around that sensation... relax... smile... softly
redirect mind back to the breath, relaxing and smile...
Conclusion
These are the bare-bones instructions for the Mindfulness of Breathing. These
instructions when followed closely will work for every type of distraction that
takes mind away from being in the present moment, relaxing and smiling.
One thing to remember is that this is an all of the time meditation. When a
person is walking from their house to the car or the car to their work place,
what is their mind doing at that time? Thinking about this or that, liking
this, disliking that and so on. This is the time to recognize that mind is
wandering around and let go of the thoughts, relax, smile and redirect their
attention back to the breath, relaxing and smiling again. Do this as many
times during the day as can be remembered. This is how one practices the
meditation all of the time.
May this booklet be of some assistance to all who are searching the path of
awakening. May all beings be successful in attaining Nibbana quickly and
easily, in this lifetime. The author shares the merit of writing this booklet
with his mother, father and all beings. It is customary after reading or sharing
Dhamma with some else to Share Merit with all beings. So:
May suering ones, be suering free
And the fear-struck,fearless be
May the grieving shed all grief
And may all beings nd relief.
May all beings share this merit that we have thus
acquired
For the acquisition of all kinds of happiness.
May beings inhabiting space and earth
Devas and nagas of mighty power
Share this merit of ours.
May they long protect the Lord Buddhas
dispensation.
Sadhu ... Sadhu... Sadhu...